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Moses, not understanding the full import of what he was asking, makes a simple request. He wants to learn something of the special Knowledge which Allah had bestowed on Khidhr.
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Khidhr smiles, and says that there will be many things which Moses will see with him, which Moses will not completely understand and which will make Moses impatient. The highest knowledge often seems paradoxical to those who have not the key to it.
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Lit., "that thou dost not encompass with [thy] experience (khubran)": according to Razi, an allusion to the fact that even a prophet like Moses did not fully comprehend the inner reality of things (haqa'iq al-ashya' kama hiya); and, more generally, to man's lack of equanimity whenever he is faced with something that he has never yet experienced or cannot immediately comprehend. In the last analysis, the above verse implies - as is brought out fully in Moses' subsequent experiences - that appearance and reality do not always coincide; beyond that, it touches in a subtle manner upon the profound truth that man cannot really comprehend or even visualize anything that has no counterpart - at least in its component elements - in his own intellectual experience: and this is the reason for the Qur'anic use of metaphor and allegory with regard to "all that is beyond the reach of a created being's perception" (al-ghayb).
Khidhr does not blame Moses. Each one of us can only follow our own imperfect lights to the best of our judgment, but if we have Faith, we are saved many false steps.
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Moses has Faith. He adopts the true attitude of the learner to the Teacher, and promises to obey in all things, with the help of Allah. The Teacher is doubtful, but permits him to follow him on condition that he asks no questions about anything until the Teacher himself mentions it first.
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Lit., "he".
The explanation follows in xviii. 79.
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The explanation follows in xviii. 80-81.
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Lit., "asked its people".
The inhabitants were churlish. They broke the universal Eastern rule of hospitality to strangers, and thus showed themselves beyond the pale of ordinary human courtesies. Note that they would have been expected to offer hospitality of themselves, unasked. Here Moses and his companion actually had to ask for hospitality and were refused point-blank.
As they were refused hospitality, they should, as self-respecting men, have shaken the dust of the town off their feet, or shown their indignation in some way. Instead of that, Khidhr actually goes and does a benevolent act. He rebuilds for them a falling wall, and never asks for any compensation for it. Perhaps he employed local workmen for it and paid them wages, thus actually benefiting a town which had treated him and his companion so shabbily! Moses is naturally surprised and asks, "Could you not at least have asked for the cost?"
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The story and the interpretation are given with the greatest economy of words. It would repay us to search for the meaning in terms of our own inner and outer experience.
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Lit., "to cause a fault in it" - i.e., to make it temporarily unserviceable.
They went on the boat, which was plying for hire. Its owners were not even ordinary men who plied for trade. They had been reduced to great poverty, perhaps from affluent circumstances, and deserved great commiseration, the more so as they preferred an honest calling to begging for charity. They did not know, but Khidhr did, that that boat, perhaps a new one, had been marked down to be commandeered by an unjust king who seized on every boat he could get-it may have been, for warlike purposes. If this boat had been taken away from these self-respecting men, they would have been reduced to beggary, with no resources left them. By a simple act of making it unseaworthy, the boat was saved from seizure. The owners could repair it as soon as the danger was past. Khidhr probably paid liberally in fares, and what seemed an unaccountably cruel act was the greatest act of kindness he could do in the circumstances.
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Lit., "we feared" - but it should be borne in mind that, beyond this primary meaning, the verb khashiya sometimes denotes "he had reason to fear" and, consequently, "he knew", i.e., that something bad would happen (Taj al-'Arus, with specific reference to the above verse): and so we may assume that the sage's expression of "fear" was synonymous with positive "knowledge" gained through outward evidence or through mystic insight (the latter being more probable, as indicated by his statement in the second paragraph of the next verse, "I did not do [any of] this of my own accord").
This is the royal ‘we’.
This seemed at first sight even a more cruel act than scuttling the boat. But the danger was also greater. Khidhr knew that the youth was a potential parricide. His parents were worthy, pious people, who had brought him up with love. He had apparently gone wrong. Perhaps he had already been guilty of murders and robberies and had escaped the law by subtleties and fraud. See next note.
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